Ultimate Reality and Monotheism

By Prashant Saxena

Monotheism as the world knows from the west means belief in one God. The one God in the western faiths is isolated from the nature, created the world, judges the mankind from their behavior the directions for which are given in the western holy books with a set of DO-s and DONT-s. He divides the mankind on the basis of belief i.e those who follow that holy book blindly and those who question it or who do not follow it. Thus, the monotheistic concept from west reduces the mankind to blindly believe into some god who has a particular gender, a particular name and categorized his believers with a particular label and differentiates the world between “you and them” on the basis of that belief which is to be followed blindly.

Similarly, stemming out from theism, we have polytheism which means belief in different gods. Atheism is a disbelief in the possibility of a god who plays dice with human lives, judges the humans on a judgement day as prescribed by western holy books and who created the world.

In the Indian terminology, there is no such belief of a god having a particular gender or a set of DO-s and DONT-s. Vedas and Upanishads which are a part of shrutis (considered as primary works) talk of ultimate reality which is formless, unmanifested, unborn and inconcievable. Unlike, the western beliefs and holy books, Vedas teach about what a person can realize in his highest state of consciousness. Thus, Vedas are also characterized as “revealed” which means coming from the highest source of consciousness which is conceptualized and called as Bhraman. Hence, Vedas are only a tool to raise one's consciousness and know the ultimate reality. A person who has a dharmic mind, spirit of questioning and practical intellect can know the ultimate reality even without knowing the Vedas. Therefore, unlike the western faiths and conditioning where the followers need a “book”, one doesn't always need the Vedas to know the ultimate truth. The knowledge of the Veda is embedded in everyone which needs to be known by detachment and getting rid of the Maya which is constantly affecting both physically and mentally and hiding the realization of the ultimate reality.

Gita Verse 3.42

It is declared the sense are superior but more than the senses the mind is superior but more than the mind the intelligence is superior and more than the intelligence that which is superior is the individual consciousness.

How can one realize the ultimate reality without the Vedas? It cannot be explained in a few words. Gitopanishad has eighteen chapters that give a hint of ultimate reality. Kenopanishad states,

1. By whom missioned falls the mind shot to its mark? By

whom yoked moves the first life-breath forward on its

paths? By whom impelled is this word that men speak?

What god set eye and ear to their workings?

2. That which is hearing of our hearing, mind of our mind,

speech of our speech, that too is life of our life-breath and

sight of our sight. The wise are released beyond and they

pass from this world and become immortal.

3. There sight travels not, nor speech, nor the mind. We know

It not nor can distinguish how one should teach of It: for It

is other than the known; It is there above the unknown. It

is so we have heard from men of old who declared That to

our understanding.

4. That which is unexpressed by the word, that by which the word is expressed, know That to be the Brahman and not this which men follow after here.

5. That which thinks not by the mind, that by which the mind is thought, know That to be the Brahman and not this which men follow after here.

6. That which sees not with the eye, that by which one sees the eye’s seeings, know That to be the Brahman and not this which men follow after here.

7. That which hears not with the ear, that by which the ear’s hearing is heard, know That to be the Brahman and not this which men follow after here.

8. That which breathes not with the breath, that by which the life-breath is led forward in its paths, know That to be the Brahman and not this which men follow after here.

A simple scientific example can be taken in context of relativity. The motion of everything within the universe is taken with respect to something. We measure our speed relative to the ground which we assume to have a speed of zero. But in reality earth is rotating and revolving around the sun. What is our actual speed as compared to sun at rest or zero speed? Analyzing the angular speed of earth around the sun and motion of our speed on earth, we can mathematically deduce our speed around the sun. If we expand reality, then sun is also revolving around something higher.

Rig Veda 10.149.1“The sun has tied Earth and other planets through attraction and moves them around itself as if a trainer moves newly trained horses around itself holding their reins.”

Yajur Veda 33.43“The sun moves in its own orbit in space taking along with itself the mortal bodies like earth through force of attraction.”
 
Rig Veda 1.35.9“The sun moves in its own orbit but holding earth and other heavenly bodies in a manner that they do not collide with each other through force of attraction.
 
Rig Veda 1.164.13
“Sun moves in its orbit which itself is moving. Earth and other bodies move around sun due to force of attraction, because sun is heavier than them.

According to the modern science, sun moves around the centre of the milky way galaxy. With proper logic and mathematics, one may find his speed relative to the centre of milky way galaxy too. If we expand our awareness even higher, then the next question that automatically comes : Is milky way galaxy is also moving around something higher? Lets call it X. Going by that chain we have a non-stop function if that X is also moving around something higher, lets say Y and Y around Z and so on. Where does it stop? There are only two cases for such a problem : (a) It stops and hence universe can be called as finite or (b) It doesn't stop and hence universe can be called infinite. For the former case, if we call universe as finite, then obvious questions would be

• Where is the boundary of the universe?
• What is its weight?
• Is the universe itself rotating like earth?
• What shape does it have?
• Is universe itself revolving around something higher? What is outside this universe, beyond its boundary?

From these questions one would again conclude to the latter case where the questioning itself would cease to exist and one would realize that universe is infinite. Even today what modern science explores is within what it calls as “observable universe”. An infinite doesn't have a centre nor does it have any form. Thus, the relativity cease to exist when the relation itself is done to universe and not to any object within the universe. But the question is how did this universe itself come to existence?

RigVedic hymn of creation :

There was neither non-existence nor existence then.
There was neither the realm of space nor the sky which is beyond.
What stirred?
Where?
In whose protection?
Was there water, bottlemlessly deep?
There was neither death nor immortality then.
There was no distinguishing sign of night nor of day.
That One breathed, windless, by its own impulse.
Other than that there was nothing beyond.
Darkness was hidden by darkness in the beginning,
with no distinguishing sign, all this was water.
The life force that was covered with emptiness,
that One arose through the power of heat.
Desire came upon that One in the beginning,
that was the first seed of mind.
Poets seeking in their heart with wisdom
found the bond of existence and non-existence.
Their cord was extended across.
Was there below?
Was there above?
There were seed-placers, there were powers.
There was impulse beneath, there was giving forth above.
Who really knows?
Who will here proclaim it?
Whence was it produced?
Whence is this creation?
The gods came afterwards, with the creation of this universe.
Who then knows whence it has arisen?
Whence this creation has arisen
- perhaps it formed itself, or perhaps it did not -
the One who looks down on it,
in the highest heaven, only He knows
or perhaps even He does not know.

Therefore, the ultimate reality is said to be unborn, infinite, formless and unmanifested.

That is one and only one, Sustains entire universe, Omnipresent, Formless, All-Powerful, Perfect, Omniscient, Unborn, Eternal and supports us always. That alone should be worshipped.

(Yajur Veda 40:8.)

Thus, the Vedic conception of ultimate reality, which can be arrived at by questioning and experience, is different from monetheistic concept of western faiths. The various elements of the nature like agni-dev (fire element), vayu-dev (air elements) etc are a part of Bhraman. It is Bhraman who manifests itself to various energies and forms like science calls itself as physics, chemistry, biology etc to deal with different branches. Whereas in western beliefs, humans and everything else is “apart” from God or separate entities.

"They call him Indra, Mitra, Varuna, Agni, and he is heavenly nobly-winged Garutman. To what is One, sages give many a title they call it Agni, Yama, Matarisvan." RV (Book 1, Hymn 164.46)

The nearest english translation for “Deva” is god. All the devas are the manifestation of the supreme reality. The manifestation of the divine, i.e supreme reality, into various forms and energies is miscomprehended by the missionaries of western faiths as polytheism. They think that Indians follow 33 crore gods. But they cannot tell the names of the 33 crore gods that they assume. Thus, calling Hinduism as polythiestic on the basis of the various devas is conceptually and logically incorrect and so is stating that Hinduism is monotheistic on the basis of ultimate reality.

Further, in western faiths the god has a gender and a particular name. The followers of abrahamic faiths cannot worship any other name than that given in their holy book. Their subjective opinions and understanding is not their own but conditioned and outsourced from a holy book. Whereas, in India people worship the ultimate reality with different names. In Mahabharata, Eklavya trained himself in the art of warfare by concentrating in front of the idol of Dronacharya. Indians can worship the names given in western faiths, but the followers of abrahamic faiths cannot chant the names given to the divine concepts and elements given in Vedas as they are conditioned by their “holy book” that the monotheistic god as per their book would punish them. Gitopanishad states,

Gita Verse 7.20

Those deprived of discrimination by various desires impelled by their particular natures worship the lesser demigods adapting to the applicable rites and rituals.

Gita Verse 7.21

Whichever demigod a particular devotee desires with faith to worship, I surely sustain firmly that faith in him.

Gita Verse 9.23

O Arjuna, those who worship devotedly different demigods, although faithfully; they also worship me only; but in an unauthorised manner.

Thus there are scriptural evidences of the tolerance to the worship of other names or demi-gods in the Indian scriptures. One may ask what “unauthorised manner” verse 9.23 speaks about. To know the ultimate reality we cannot rely only on spirituality alone or on materialism alone. We have to know the ultimate reality by meditating upon it as a whole. We cannot pollute the air i.e insult wind-god, deforest i.e insult the prakriti just to generate wealth i.e worship Laxmi. Thus ultimate reality has to be known as a whole. One should not be attached to its individual manifestations.

Gita Verses 15.3, 4

Within this world the inverted form of this tree cannot be perceived, nor its beginning, nor its foundation; severing this strongly rooted in attachment banyan tree with the sharp weapon of detachment; thereafter go to the place where there is no return again by approaching the exclusive shelter, surrendering at the feet of the Supreme Lord; verily to the original, Ultimate Personality from whom the perpetual process emanates.

The fundamental differences between monotheism as originated in west and the concept of ultimate reality from Vedas are as follows -:

1) In Monotheism every thing is God's i.e “apart” from God, whereas with ultimate reality, everything is a “part” of ultimate reality.

2) In monotheism only the god as mentioned in the holy book is to be worshipped, whereas with respect to Ultimate reality, “everything that upholds life” is considered as divine. E.g air, water, sun, fire, intellect, universe etc.

3) Monotheism forbids the chanting the “name” of some other god other than the one mentioned in their “holy book”, whereas the same ultimate reality is called by different names which concludes ultimate reality is nameless.

4) Monotheism “preaches attachment” to a particular name, a belief system, a set of DO-s and DONT-s which a person has to follow blindly. Whereas, Vedas and Upanishads speak of detachment to think objectively and gain complete knowledge.

5) Monotheistic god is “personal and the belief is subjective”. He belongs to the followers of the “book”. Whereas, the ultimate reality is impersonal, formless, umanifested and unborn. It is to be known through detachment via an objective frame of mind.

6) Monotheistic god in western faiths has “a gender” and is a male. Whereas, the ultimate reality is has both male and female names according to its various manifestations.

7) Monotheism lacks “spirit of questioning”, whereas Vedas and Upanishads speak of dharma and karma where spirit of enquiry and questioning are the basic aspects.

8) The “science of consciousness” originated from the Vedas which the modern science is researching now. Whereas, it is absent in the western faiths.

9) Friendship with the non-believer i.e one who doesn't believe in the holy book, is considered as inferior, whereas friendship itself is considered as divine as per Vedas and Upanishads.

10)Monotheism that originated in the west often finds itself in contradiction to modern science, whereas the ideas from Vedas and Upanishads are revolutionising the modern science.

Nikola Tesla used ancient Sanskrit terminology in his descriptions of natural phenomena. As early as 1891 Tesla described the universe as a kinetic system filled with energy which could be harnessed at any location. His concepts during the following years were greatly influenced by the teachings of Swami Vivekananda.

Schrodinger wrote in his book Meine Weltansicht:

“This life of yours which you are living is not merely a piece of this entire existence, but in a certain sense the whole; only this whole is not so constituted that it can be surveyed in one single glance. This, as we know, is what the Brahmins express in that sacred, mystic formula which is yet really so simple and so clear; tat tvam asi, this is you. Or, again, in such words as “I am in the east and the west, I am above and below, I am this entire world.”

[This is a reference to the Mundaka Upanishad mantra 2.2.11 ]

“All this that is in front is but Brahman, the immortal. Brahman is at the back, as also on the right and the left. It is extended above and below, too. This world is nothing but Brahman, the highest.”

Schrodinger’s influential ‘What is life? The physical aspect of the living cell & Mind and matter (1944)’ also used Vedic ideas. The book became instantly famous although it was criticized by some of its emphasis on Indian ideas. Francis Clark, the codiscoverer of the DNA code, credited this book for key insights that led him to his revolutionary discovery.

According to his biographer Walter Moore, there is a clear continuity between Schrodinger’s understanding of Vedanta and his research:

“The unity and continuity of Vedanta are reflected in the unity and continuity of wave mechanics. In 1925, the world view of physics was a model of a great machine composed of separable interacting material particles. During the next few years, Schrodinger and Heisenberg and their followers created a universe based on super-imposed inseparable waves of probability amplitudes. This new view would be entirely consistent with the Vedantic concept of All in One.”

He became a Vedantist, a Hindu, as a result of his studies in search for truth. Schrodinger kept a copy of the Hindu scriptures at his bedside. He read books on Vedas, yoga and Sankhya philosophy and he reworked them into his own words, and ultimately came to believe them. The Upanishads and the Bhagavad gita, were his favorite scriptures.

According to his biographer Moore, “His system – or that of the Upanishads – is delightful and consistent: the self and the world are one and they are all. He rejected traditional western religious beliefs (Jewish, Christian, and Islamic) not on the basis of any reasoned argument, nor even with an expression of emotional antipathy, for he loved to use religious expressions and metaphors, but simply by saying that they are naïve.

Apart of Nicolas Tesla and Scroedinger, various other scientists and philosophers have testified about the greatness of Vedas and the Upanishads.

11) The western faiths “preach conversion” of the mankind to follow the belief as prescribed in the “book”, whereas Vedas and Upanishands promote questioning (e.g “neti neti”) to experience the truth.

12) The term muslim, christian etc is mentioned in their respective “books”. But neither Buddha mention “buddhist”' or Veda or Gita mention “Hindus” or gives more importance to Hindus.

References :

http://www.newsfinder.org/site/more/vedic_philosophy_of_nikola_tesla/

http://www.hinduwisdom.info/quotes21_40.htm

Kenopanishad, translations by Aurobindo

The Secret of Vedas by Aurobindo

Bhagvad Gita

Actions, Maya and the Ultimate Reality

By Prashant Saxena

People today have a deep misconception about the scriptures like Veda and Gita. They assume that 'Maya' means that world is not real. Some people even think that to free oneself, one has to give up all the worldy activities and chant some mantras. But people forget often that mantras are divine incantantations to understand and rever the nature and its elements like fire (agni-dev), surya (surya-dev) etc. They are also the source of meditation and spirituality. Chanting the mantras without understanding the message is not considered either spirituality or intelligent.

A person cannot live without doing any action. Meditation, breathing, seeing, hearing, chanting mantras etc are all actions. Bhagvada-Gita simply teaches to control these actions and to find the truth.

Gita Verse 3.4

A person can never achieve freedom from reactions to activities without first performing prescribed Vedic duties; neither can perfection be attained by renouncing them as well.

Gita Verse 3.5

One cannot remain without engaging in activity at any time, even for a moment; certainly all living entities are helplessly compelled to action by the qualities endowed by material nature.

Gita Verse 3.6

Anyone who having controlled the five working sense organs remains thinking within the mind about sense objects, that foolish being is known as a hypocrite.

Gita Verse 3.7

But anyone who regulates the senses by the mind O Arjuna, begins the science of uniting the individual consciousness with the Ultimate Consciousness by the actions of the working sense organs without desire for results; he is superior.

Gita Verse 3.15

One should understand that actions originate from the Vedic scriptures, the Vedic scriptures originate directly from the Supreme Lord; therefore the all prevading Ultimate Truth is established eternally in performing sacrifice unto the Supreme Lord.

Gita Verse 3.16

O Arjuna, one who in this world does not apply the procedures prescribed and established by the Vedic scriptures; that person living in sin wastes their human life captivated by sense gratification.

Gita Verse 3.17

But one who remains ecstatic within the self; self illuminated and fully satisfied within the self only; activities do not exist for him.

Gita Verse 3.18

In this world for him no purpose is gained by discharge of actions neither is any sin incurred by non-discharge of actions and among all living beings never needs to depend upon anyone.

Gita Verse 3.19

Therefore without attachment, without interruption, perfectly perform prescribed actions; since by performing prescribed actions a person achieves the highest good.

When people are attached to their activities and senses, they are under the influence of Maya. It is this Maya that creates an illusion and ignorance. If people are attached to what they hear without analyzing it intellectually, it leads to ignorance. For e.g many people are deluded that Hinduism is divided in cast system "by birth" where people with surnames like Sharma, Chaturvedi, trivedi, Pathak etc are Brahmins. Chaturvedi simply means the knower of the four (chatur) Vedas. Trivedi refers to the knower of the three (Tri) Vedas. What Veda and GITA teach is a categorization of the society, a 'class system' and not 'cast system', based on profession or Karma and not birth. Brahmins, by its definition and in today's modern terminology, includes scientists, researchers, teachers, doctors, engineers etc i.e those who indulge in intellectual work and knowledge to know the science and nature. Kshatriyas is the warrior class. Thus all the soldiers in Indian army are kshatriyas irrespective of their religion and surnames. Vaishyas consisted of the business class and Shudras the unskilled labourers.

When people get attached to what they see and how they look, it causes suffering and visual illusions. e.g A girl attached to her beauty finds it hard to accept her change to old age. Thus it is very important to control the mind which controls the five senses.

BG 5.17: When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.

BG 5.18: The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste].

BG 6.4: A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities.

BG 6.5: One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.

BG 6.6: For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy.

In upanishads, this is the "manmaya kosa" or the mental sheath. Sight, hearing, smell, touch and taste are only the objective channels to the mind and its the mind that can act very subjectively. The mind can chose to hear what it wants and ignore the rest. In a crowd, one's mind may chose to focus and hear only to what a particular person might be saying. At that moment one might not be able to process any other person. The focus can shift though as per the directions of the mind. Thus the mind is the controller of all 5 senses from which the collected data can be put to use by one's own intellect. Its a recursive procedure and the intellect can sharpen itself with the information it recieves.

The ultimate reality is said to be unmanifested, unborn and inconcievable from which everything else, both material and spiritual, is emanating.

BG 9.4: By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them

BG 12.3-4: But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable — the impersonal conception of the Absolute Truth — by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me.

BG 10.8: I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.

Thus Bhagvada Gita teaches directly how manifest arises from the unmanifest. On contrary to the unmanifest, the manifestations are changing, dynamic or limited. e.g Sun which a manifestation of the ultimate reality has a form, color, size etc when viewed from the earth. But are we seeing the truth? Do we think that the Sun or our appearance when we see in the mirror is static? What exactly are we seeing?

Physically, we are growing daily. The change is very slow as per our perception and it is unobservable. We are not the same person who existed some ten years ago. The physical image of our face, weight, shape, size, height etc have all changed. Chemically, we are losing millions of molecules per second in the form of breath (exhale), perspiration, excreta, urination, farts and intaking other molecules in the form of breath (inhale), drinking, eating etc. In brief, a person does not have the same set of molecules or atoms that he had a second ago. Mentally, our thoughts are changing too. What we were thinking a second ago is not the same. Mentally we evolve and our knowledge increases every passing second. Our holistic experience of the world changes every moment.

So how can we be the same even in a seconds differentiation? Are our eyes decieving us when we look into the mirror? If we get attached to our looks, then we are bound to suffer when we change or grow old. This suffering due to attachment and ignorance is the constant effect of Maya which is all around us and forever trying to control our mind. It is only because of Maya that we are not able to understand the ultimate reality or the truth. We see the sun and we think it is the same. But the truth is that the sun is also fading out. It has spent 4 million years and only has another 4 million years to live after which it will convert into a nova or a supernova. It is releasing huge amount of hydrogen in the form of fusion reactions into helium. Therefore, chemically it is not the same any second. Physically it releases long chains of fires or the solar winds, its magnetic field keeps on changing. So again, is our perception decieving us about the shape and size of the sun? Do we think we will be the same person after 20 years with the same strength, healing rate of the cells, quickness of the mind and the body? Do we think that change is sudden that we would grow fragile with white hair and brittle bones overnight?

In Gita, this is explained via the three modes of the material nature.

BG 14.5: Material nature consists of three modes — goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes.

BG 14.6: O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.

BG 14.7: The mode of passion is born of unlimited desires and longings, O son of Kuntī, and because of this the embodied living entity is bound to material fruitive actions.

BG 14.8: O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul.

BG 14.9: O son of Bharata, the mode of goodness conditions one to happiness; passion conditions one to fruitive action; and ignorance, covering one's knowledge, binds one to madness.

BG 14.10: Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy.

BG 14.11: The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.

BG 14.12: O chief of the Bhāratas, when there is an increase in the mode of passion the symptoms of great attachment, fruitive activity, intense endeavor, and uncontrollable desire and hankering develop.

BG 14.13: When there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are manifested.

BG 14.14: When one dies in the mode of goodness, he attains to the pure higher planets of the great sages.

BG 14.15: When one dies in the mode of passion, he takes birth among those engaged in fruitive activities; and when one dies in the mode of ignorance, he takes birth in the animal kingdom.

BG 14.16: The result of pious action is pure and is said to be in the mode of goodness. But action done in the mode of passion results in misery, and action performed in the mode of ignorance results in foolishness.

BG 14.17: From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance develop foolishness, madness and illusion.

BG 14.18: Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the abominable mode of ignorance go down to the hellish worlds.

BG 14.19: When one properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature.

References :

BhagVada Gita

http://www.hinduism.co.za/kosas.htm

Theism and Vedas

By Gurushankar Swaminathan

What is Theism? In traditional sense, it is the belief in atleast one God. Monotheism is defined as the belief in only one god and polytheism is defined as belief in many gods. The abrahamic faiths like Islam follow monotheism where Allah is the supreme god and none except him. The faiths follows a male centric god and there is no other name than Allah. The abrahamic faiths follow a particular rules and regulations, DO-s and DONT-s that the 'believer' has to follow without questioning. He cannot question those rules, the life of the prophet or the ultimate God. The abrahamic God is isolated from the nature and everything is GOD's. Thus an element of attachment to a name and gender, obstruction to free thinking and free will can be seen in the Abrahamic faiths. Those who questioned the abrahamic faith were exiled, killed or termed as witches e.g Women in Europe, Salman Rushdie, Taslima Nasreen etc. Example,
“Fight those who believe not in Allåh, nor in the Last Day, nor forbid that which Allåh and His Messenger have forbidden, nor follow the Religion of Truth, out of those who have been given the Book, until they pay the tax in acknowledgement of superiority and they are in a state of  subjection” ( Quran 9.29)
Theism, in this specific sense, conceives of God as personal, present and active in the governance and organization of the world and the universe.
But did Indians ever used a word like theism and its conception as in the west? Are the so called gods Vishnu, Bhrama, Indra, agni etc isolated from the nature? Is there a male centric God? Is there any attachment to the name?
“Ekam sad vipra bahudha vadanti”
The very definition of the word has a lot of smearing of Abrahamic theology in it.  The metaphysics based on Vedas and Upanishads are beyond any form of theism be it monotheism or polytheism, as they point to “reality” which cannot be described by terms like monotheism or polytheism. The Vedic discourse recognizes the “reality” both in its formless and manifest aspects. But today, the Vedic science and philosophy is demeaned, distorted and reduced by measuring it through a abrahamic framework. Therefore, let us try to lower the bar (of the Vedic discourse) to enter into a discussion in this regard.
Let us try to respond to a few of the cliched items that are used to criticize the Vedic knowledge. Here we are distinguishing scriptural aspects and the individual practices or beliefs:

1) Polytheism:  While the modern day Hindu, may, based on Puranas look at the disintegrated aspects of REALITY, the truth is that there is an inherent realization that all these aspects roll into the REALITY. The most often used example to dig out polytheism in Hinduism is the story of 33 M Gods in Hinduism. From the scriptures, we find a quote that completely debases this myth.

Brihad Aranyaka Upanishad/ 3/9/ 1 – 9: This involves a conversation between Shakalya and Yajnavalka on the number of Gods.

1. Then Vidagdha Shakalya asked him: "How many Gods are there, Yajnavalkya?"
He replied according to the Nivid, quoting the number mentioned in the Nivid of the All-Gods: "Three hundred and three and three thousand and three."
"Yes," he said, "but how many Gods are there really, Yajnavalkya?"
"Thirty-three."
"Yes," he said, "but how many Gods are there really, Yajnavalkya?"
"Six."
"Yes," he said, "but how many Gods are there really, Yajnavalkya?''
"Three."
"Yes," he said, "but how many Gods are there really, Yajnavalkya?"
"Two."
"Yes," he said, "but how many Gods are there really, Yajnavalkya?"
"One and a half."
"Yes," he said, "but how many Gods are there really, Yajnavalkya?"
"One."
"Yes," he said, "but which are those three hundred and three and three thousand and three?"

2. Yajnavalkya replied: "These are but their powers; there are only thirty-three Gods."
"Which are these thirty-three?"
"The eight Vasus, eleven Rudras, and twelve Adityas make thirty-one; thus with Indra and Prajapati there are thirty-three all told."

3. "Which are the Vasus?"
"Fire, the earth, wind, space, the sun, the sky, the moon, and the stars--these are the Vasus. In them is stored all treasure; hence they are called Vasus."

4. "Which are the Rudras?"
"The ten breaths that are in man, and the atman is the eleventh. When they leave the mortal body, they cause men to weep. Because they cause men to weep, they are Rudras."

5. "Which are the Adityas?"
"The twelve months of the year, these are the Adityas. They move onward, carrying along all that is; hence they are called Adityas."

6. "Who is Indra? Who is Prajapati?"
"The thunder is Indra, the Sacrifice is Prajapati."
"What is thunder?"
"Lightning."
"What is sacrifice?"
"The victim."

7. "Which are the six?"
"Fire, the earth, the wind, space, the sun, and the sky--these are the six, for these six are all."

8. "Which are the three Gods?"
"The three Gods are the three worlds, for in them all those Gods exist."
"Which are the two Gods?"
"Food and Life Breath."
Which is the one and a half?"
"The one who blows."

9. "About this God they say: as the one who blows [the air] is one only, why speak of one and a half? Because in him all this has developed, hence it is called one and a half."
"Which is the one God?"
"Life Breath; he is Brahman, which they call 'that' ."

Rig Veda  8/58/2: Only One is the Fire, enkindled in numerous ways; only One is the Sun,  pervading this whole universe; only One is the Dawn, illuminating all things. The One has become the whole world.

Atharvana Veda 13/4/12: He is the One, the Onefold, the only One.

Mundaka Upanishad/3/1/8: Eye cannot see him, nor words reveal him; by the senses, austerity, or works he is not known.When the mind is cleansed by the grace of wisdom, he is seen by contemplation--the One without parts.

Brihad Aranyaka Upanishad/ 3/8/9: It is in truth that Imperishable, O Gargi, who is not seen but is the seer, who is not heard but is the hearer, who is not thought but is the thinker, who is not known but is the knower. There is no other seer but him, no other hearer but him, no other thinker but him, no other knower but him. And it is that Imperishable which is the warp and the woof of space.''

Thus, the Vedic scriptures recognize the unity of REALITY without any human intervention or intercession. Going by the playbook of West Asian theisms, the Vedic discourse is head and shoulders above the Abrahamic monotheism, for the reason mentioned above. In the context of Islam, where, oneness, among other things, points to not associating partners with God, there are tons of verses in Vedas (in addition to the above) that show what true oneness is. As mentioned above, Vedic scriptures do not attach a human or a quasi human aspect, while dealing with REALITY.

2) Idol Worship / Cow Worship / Phallus Worship: Why is cow such a revered animal in Hinduism? Parking aside the domestic uses of a cow, the mammal symbolizes Aditi of Vedas. The Mother cow that bestows all the good tidings to man and Aditi encompasses everything in her. She is the feminine principle of Prajapati. So this is the mapping that is in vogue today, where, cow is the symbol of Aditi of Vedas and Kamadenu of later day Puranas. The fact is that people do not worship cow (or idols for that matter) but the mammal is seen as a symbol of Aditi. Does anybody think that Hindus think that an idol or a mammal is God, per se? Had they thought so, the destruction of Somnath temple by the invading armies from the deserts would have meant the symbolic end of the religion.

Is Shiva Linga a phallus? Too much of Wendy Doniger can have this effect. Shiva linga personifies the Skambha (cosmic pillar of Vedas – Atharvana Veda 10/7). Skambha , in Vedas, symbolizes the REALITY that holds this cosmos together. Again, it is basic common sense that in a temple, ageing leads to idols and Lingas undergoing wear and tear. So an old Linga is repaired and restored. If Hindus worship the object per se (the non-living Linga), why would they renovate  it. Can God be renovated?

3) The Created and the Creation puzzle: There is a theological difference between the Abrahamic idea of the creator that resides in a separate realm far away from the Universe, who, after having created the cosmos, shows his immanence by sending down streams of messengers, from his place up in the sky. There is a clear DMZ between the creator and the creation. But the Vedic metaphysics offers a different conception, where, the REALITY, is both inside and outside the working of the cosmos and the DMZ dissolves. Here is an instance from the Upanishads.

Brihad Aranyaka Upanishad/3/7/3 – 22.

 3. "He who dwells in the earth, yet is other than the earth, whom the earth does not know, whose body is the earth, who controls the earth from within--he is the atman within you, the Inner Controller, the immortal.

4."He who dwells in the waters, yet is other than the waters, whom the waters do not know, whose body is the waters, who controls the waters from within--he is the atman within you, the Inner Controller, the immortal.

5."He who dwells in the fire, yet is other than the fire, whom the fire does not know, whose body is the fire, who controls the fire from within--he is the atman within you, the Inner Controller, the immortal.

6"He who dwells in space, yet is other than space, whom space does not know, whose body is space, who controls space from within--he is the atman within you, the Inner Controller, the immortal.

7."He who dwells in the wind, yet is other than the wind, whom the wind does not know, whose body is the wind, who controls the wind from within--he is the atman within you, the Inner Controller, the immortal.

8."He who dwells in the sky, yet is other than the sky, whom the sky does not know, whose body is the sky, who controls the sky from within-- he is the atman within you, the Inner Controller, the immortal.

9. "He who dwells in the sun, yet is other than the sun, whom the sun does not know, whose body is the sun, who controls the sun from within--he is the atman within you, the Inner Controller, the immortal.

10. "He who dwells in the regions of space, yet is other than the regions of space, whom the regions of space do not know, whose body is the regions of space, who controls the regions of space from within--he is the atman within you, the Inner Controller, the immortal.

11. "He who dwells in the moon and the stars, yet is other than the moon and the stars, whom the moon and the stars do not know, whose body is the moon and stars, who controls the moon and the stars from within--he is the atman within you, the Inner Controller, the immortal.

12. "He who dwells in the atmosphere, yet is other than the atmosphere, whom the atmosphere does not know, whose body is the atmosphere, who controls the atmosphere from within--he is the atman within you, the Inner Controller, the immortal.

13. "He who dwells in the darkness, yet is other than the darkness, whom the darkness does not know, whose body is the darkness, who controls the darkness from within--he is the atman within you, the Inner Controller, the immortal.

14. "He who dwells in the light, yet is other than the light, whom the light does not know, whose body is the light, who controls the light from within--he is the atman within you, the Inner Controller, the immortal.
"So far with reference to the divinities. Now with reference to beings.

15. "He who dwells in all beings, yet is other than all beings, whom all beings do not know, whose body is all beings, who controls all beings from within--he is the atman within you, the Inner Controller, the immortal.
"So far with reference to beings. Now with reference to the body.

16. "He who dwells in the life breath, yet is other than the life breath, whom the life breath does not know, whose body is the life breath, who controls the life breath from within--he is the atman within you, the Inner Controller, the immortal.

18. "He who dwells in the eye, yet is other than the eye, whom the eye does not know, whose body is the eye, who controls the eye from within--he is the atman within you, the Inner Controller, the immortal.

19. "He who dwells in the ear, yet is other than the ear, whom the ear does not know, whose body is the ear, who controls the ear from within--he is the atman within you, the Inner Controller, the immortal.

20. "He who dwells in the mind, yet is other than the mind, whom the mind does not know, whose body is the mind, who controls the mind from within--he is the atman within you, the Inner Controller, the immortal.

21. "He who dwells in the skin, yet is other than the skin, whom the skin does not know, whose body is the skin, who controls the skin from within--he is the atman within you, the Inner Controller, the immortal.

22. "He who dwells in the understanding, yet is other than the understanding, whom the understanding does not know, whose body is the understanding, who controls the understanding from within--he is the atman within you, the Inner Controller, the immortal.

The above verses show that the creator is the life force of living beings and the dynamism of the cosmos. This also shows the dual aspect of REALITY being manifested, yet, unmanifested, known, yet unknown and  being inside yet being outside.

These are merely addressing some of the most common criticisms heaped against Hinduism to show how misplaced and abrahamic their understanding of Hinduism is and in fact, going by their own play book, specifically on monotheism, the Vedic discourse itself completely refutes them, for, Vedic metaphysics is not dependent on the need for believing in a human messenger to attain salvation.